BEAR BILE MOTHER KILLS HER OWN BABY & HERSELF FROM LIFETIME OF TORTURE

Papa New Guinea Seek Older Women to Mutilate & Kill for all their Village
Woes

BAPTISTS COVER UP 4 EACH OTHER MOLESTING CHILDREN
Baptist Hide & Seek

Ever wonder why there are so many stories about child-molesting priests
and not many
about child-molesting Baptist ministers? It's not because there are less
predatory
clergy among Baptists. It's because there are easier hiding places among
Baptists.
"It's harder to track down sexual abuse allegations involving children in
Protestant
denominations."

Baptist scholars confirm this: "The problem of clergy sexual abuse is not
just a
Catholic issue...Studies have shown no difference in its frequency by
denomination,
region, theology, or institutional structure." But while Catholics and
most mainline
Protestant denominations have developed national policies to deal with the
problem,
"decentralized denominations such as the Southern Baptist
Convention...have no
national policies" and "sexual misconduct is routinely covered up in these
settings." Trull & Carter, Ministerial Ethics at p. 162 (2d ed. 2004).

Remember: Most clergy child molesters have never been convicted of
anything. Of all
the Catholic priests who have been removed from ministry, only 3 percent
were able
to be criminally prosecuted and only 2 percent were ever jailed. If Catholics
themselves had not taken action - finally - over 700 child molesting
priests would
still be working in ministry. The largest Protestant denomination needs to do
something about this problem as well.

How do the cover ups happen with Baptists?

The buck stops nowhere.
For a Baptist minister, there is no one with the power to remove his
credentials or
to say that he can no longer be a minister. This is unlike the Catholic
system
where, if a bishop suspected a problem with one of his priests, and did
nothing
about it, he could be held accountable.

If a Baptist minister began to suspect a problem with one of his
colleagues, it
would be far easier for him to simply suggest that the problem minister
move on.
Though irresponsible, it would be much more comfortable to choose not to
look too
closely. If no investigation is done, and no record made, there’s nothing
to tell to
the man’s new church. So rather than going through the difficulty of
determining the
facts, the problem minister is simply allowed to go on his way to a new
congregation, where he may find fresh young prey.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

In "Where Does the Baptist Buck Stop?" columnist Terry Mattingly explained
how the
Baptist system leaves a void in accountability. The buck stops nowhere.

The church where it happened says "not our problem."
Most clergy abuse victims do not speak of the trauma at the time. This is
normal and
well-documented. If they speak of it at all, it is usually many years later.

At that point, the victim goes back to the church where it happened, and
that church
effectively says, “Not our problem - he’s not here.” (That’s the good-case
scenario;
in some cases, the church also tries to intimidate the victim, presumably
so that
the church's complicity in the cover-up will not be revealed.)

No denominational help for finding the hiding predator.
If the perpetrator has moved several times, as is often the case, the
victim may
not be able to find him, and there is no denominational office to turn to
for help.
(The SBC’s ministerial database is not reliable and is easily manipulated.
Even
prominent ministers may not appear in it, and a minister’s name can be
readily
removed to avoid detection.) Without denominational assistance, locating the
perpetrator can take a lot of time, money and energy, and many victims
will give up.

This is a hide & seek game in which the clergy-predator gets a
many-years-long head
start and the hiding places span the country.

No systematic record-keeping
Catholic canon law requires record-keeping. So, they keep records on
virtually
everything, including where priests are located and including any abuse
reports. So,
it's easier to track priests, and when lawsuits are filed, there are often
documents
that show the history of accusations against a priest. But with Baptists,
no one is
keeping any records. How would anyone know whether a particular minister
had any
abuse reports made against him? Even if someone made a report, where would
it be
filed? Would it even be kept? What system is there?

Who's a "minister"? It's a word-game that can throw victims off-track.
Denominational leaders may play games that throw the victim off-track. For
example,
the victim may be told that the man isn't an "ordained" minister, and the
victim may
walk away thinking this means he is no longer a minister. But that's just a
word-game. A great many Baptist ministers are not formally ordained, but
people in
the pews still see them as ministers. (For example, First Baptist Church
of Farmers
Branch initially said that James A. Moore is "not an ordained minister."
Yet, Moore
was listed in the SBC's online registry of "ministers", and then temporarily
removed, and then returned to the registry when the lawsuit was over. And
the church
itself now lists Moore on its website as "minister of music.")

This ease of being (or not being) a "minister" is also why it's easier for
predators
to infiltrate Baptist clergy ranks than Catholic ranks. Priests go through a
definite period of training, but with Baptist clergy, almost anyone who
can convince
a dozen deacons that he's been called by God to serve their church can be a
minister.

Similarly, a man can be moved from being a minister "on staff" at a church
to being
a "consulting" minister. Because he isn't on staff, it may make it harder
to track
him and it allows leaders to play word-games with whether he is in a
ministerial
position. Of course, most people in the pews will simply view the man as a
minister
and may not have any idea whether he's on staff or merely consulting.
Again, this
sort of gamesmanship about what constitutes a "minister" wouldn't be
possible in the
Catholic system. A priest is a priest until he's defrocked.

The man's current church says "not our problem."
If a victim gets lucky and, even with no help from the denomination, still
manages
to find the perpetrator, she may then attempt to contact the man’s current
church.
But the leaders of that church will probably say something like, “Not our
problem -
we only deal with things that happen in our own church.” That's if they
respond at
all. The current church is just as likely to completely ignore this
stranger from
the outside, who is trying to warn them about their much-loved minister,
and there
is no denominational process that would compel them to investigate.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Denominational leaders say "not our problem."
Ignored by the churches, the victim may then turn to denominational
leaders at the
state and national level. They wash their hands of it and say, “Not our
problem -
congregational autonomy.” This assumes that they say anything at all. They
may be
just as likely to simply ignore the victim. So the minister may have been
found, but
his predator persona still remains well-hidden.

Dee Miller has written at length about how Southern Baptist structure allows
denominational leaders to turn a blind eye to clergy sex abuse. See her
article,
"The Collusion Act of the Southern Baptist Convention and Clergy Sex Abuse."

Absent denominational action, the press is less likely to publish.
What about the press you say? Most newspapers won’t take the risk of
writing about
clergy abuse claims unless there is a conviction, some denominational
action, or a
lawsuit. For clergy child molesters, there are few convictions because the
nature of
the psychological damage is such that victims often don't report it until
after the
period for prosecution has passed. Most of the news reports you read about
Catholic
priests are NOT reports about convictions but are instead about action
taken by a
bishop, such as suspending a priest or removing a priest from duties.
Catholics have
a hierarchy and they have an abuse review board, and so they have the
possibility of
denominational action that can serve as the impetus for a news report.
Southern
Baptists don’t have a hierarchical structure or any sort of abuse review
board.
Since there’s no possibility of any denominational action that a reporter
can use as
a launchpad for an article, the news about a reported clergy-perpetrator
never makes
it to the people in the pews.

Lawsuits are also less likely with Baptists.
The remaining possibility for disclosing the hiding clergy-predator is a
lawsuit,
and that too is far more problematic with a Baptist predator. The autonomous
structure makes it much easier for a Baptist church to reorganize and
present itself
as though it were an entirely new entity with no connection to the church
in which
the perpetrator previously worked. Catholic dioceses endure. By comparison, a
Baptist church can exist or not exist almost at whim.

This means that, in many cases, an attorney will size up the situation of
a Baptist
abuse victim and see that, no matter how horrible the crime and no matter how
certain that it occurred, the odds are nevertheless great against ever
obtaining any
monetary recovery. Even if the attorney thinks he can get past the very
significant
limitations hurdle that presents itself in most cases, there may still be the
additional risk that the church will be able to evade liability by
contending that
it’s not the same church. And even if the attorney thinks he can get past
both of
those front-end hurdles, he may look down the road and see that, even if
he takes
the case to the limit and flat-out wins, the autonomous individual church
could
still restructure post-trial and avoid payment of any judgment far more
easily than
a Catholic diocese would be able to.

Not only is it easier for an autonomous Baptist church to restructure
itself, but
the entire Southern Baptist denomination is set up in a way that provides
an almost
perfect wall for allowing the state and national organizations to avoid
liability.
It is much easier to get at deep-pockets in a hierarchical system than in
a system of autonomy.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Like anyone else, attorneys are people who need to make a living. Most
cannot afford
to work several hundred hours on a case without a reasonable likelihood of
obtaining
some income out of it. That’s just reality. So, most attorneys cannot take
on a case
if they see that the odds are too greatly stacked against obtaining a
financial
recovery - and that evaluation may have nothing at all to do with the
merits of the
case or the truth of the claim, but instead may turn on these sorts of
technicalities.

The increased difficulty of recovery in a suit against a Baptist church
may also
make the attorney very reluctant to put the client through the additional
anguish
that a lawsuit would bring to her, particularly when the victim has
already been
told by confident church leaders that they will “crucify her” if she
pursues it. Why
put the client through hell if you can’t foresee a strong possibility that
she’ll be
able to impose some accountability and achieve some closure via the lawsuit?

So, even with respect to the viability of a lawsuit, Baptists' autonomous
structure
works against the possibility that a clergy predator will ever be exposed.
And
without a lawsuit, it is very unlikely that a reporter will be able to
print a story
about the victim’s report of sexual abuse. The people in the pews in all the
congregations where the man has worked will remain unaware.

Bottom line: The Baptist system shields clergy perpetrators.
Every step of the way, the Baptist clergy-predator stays well-hidden in
the layers
of autonomy. As Marv Knox, editor of the Baptist Standard wrote, Baptists'
disconnected system is a structure that "indirectly shields perpetrators."

The only way this problem will be solved is if denominational leaders make
protecting kids the paramount priority and impose a system for
accountability.
Tragically, it seems that so long as state and national organizations
perceive that
they are at little risk of legal liability, they lack the motivation to be
proactive
in taking steps to protect kids.

Kids in Baptist churches would be a great deal safer if denominational
leaders would
recognize that, whether or not they have any legal obligation, they have a
moral
obligation to congregations and to the public to investigate and disclose
admitted,
proven and credibly accused child molesters hiding among the ranks of Baptist
clergy.

Author Kathryn Casey tells the true crime story of Southern Baptist pastor
Matt
Baker, who was able to migrate through many Baptist churches and schools
despite
multiple reports of sexual assault and abuse. In Baptistland, Baker
apparently
learned that his deeds carried no consequence. Ultimately he tried to get
away with
murder. . . and he nearly did. This is NOT fiction. Here’s an excerpt
from Deadly
Little Secrets.

”When her parents arrived, they accompanied Lora back to the stadium to
meet with
Sims. Once Lora explained what had happened, Matt was called into Sims’s
office.
'Matt admitted what he’d done, but he said he didn’t realize he was
hurting me,' she
said. But there was no doubt that Lora had attempted to fight him off,
attested to
by the bite mark on his shoulder.

'This will be taken care of,' Sims assured her, saying she didn’t need to
involve
the police. Lora and her parents agreed to let the university handle the
situation..
. . . [“The university” is Baylor, a school affiliated with the Baptist
General
Convention of Texas.]

Lora returned to the campus after Christmas break… When she reported for
work at the
stadium, Matt was there, and it appeared his only punishment was to be
confined to
the training room to work with the players. ‘That was something that
usually only
the seniors were able to do,’ Lora says. ‘It wasn’t a punishment. It was
more of a
promotion.’

Here you will find the beautiful, much endowed model Fitzgerald Scott.

"True evil lies not in the depraved act of the one, but in the silence of
the many."
On this day, I am contemplating these words, attributed to a black Baptist
preacher,
Martin Luther King, Jr.

In countless stories of Baptist clergy sex abuse, we have seen the sad
truth of
King’s words made manifest. Even with childhood histories of horrific
abuse – of
having been molested, raped and sodomized by Baptist preachers – many have
said that
the worst of their experience came when they tried to tell about the abuse
within
the faith community.

That was when they faced “the silence of the many.”

That was when the relational fabric of community, and often even of
family, was torn
asunder.

That was when faith itself was deemed a fraud.

Church after church has stood, not in solidarity with those who have been
abused by
clergy, but rather, with the accused minister-molesters. Often, the
churches have
stood with the ministers even when they admit their soul-murdering deeds, and
sometimes, even when they have been criminally convicted.

Church leaders have quietly allowed accused preacher-predators – even
those with
multiple accusations -- to hop to new churches – and to do so repeatedly.

Denominational leaders have sat back and claimed powerlessness.
Simultaneously, they
have stayed silent about Baptist pastors, including some high-profile
pastors, who
kept quiet about abuse allegations involving ministerial staff.

The unmistakable message of so much silence and do-nothingness is that, among
Baptists, clergy sex abuse is typically treated as “no big deal.”

No one in Baptistland wants to hear the voices of those who were sexually
abused by
Baptist clergy. Indeed, in the Southern Baptist Convention, there does not
even
exist a basic structure to support the compassionate hearing of such
wounded people.
Instead, they are told that they must take their allegations to the church
of the
accused minister. This is like telling bloody sheep that, if they want
help, they
must go to the den of the wolf who savaged them. It is a system that does
not work.

But no one in denominational offices will take responsibility for assuring
that
clergy abuse allegations will be responsibly heard, or even that any
records will be
kept.

As a practical matter, because the vast majority of molestation
allegations cannot
be criminally prosecuted, a Southern Baptist preacher can stand in a
pulpit so long
as he is not literally sitting in prison. There is no denominational
entity that
will stop him. Even when a minister has hopped through multiple churches
in multiple
states with multiple allegations, Southern Baptist denominational entities
pretend
that it is better to not know -- to not even try to know.

Denominational leaders claim that their hands are tied by the
congregationalist
polity of Southern Baptist churches. In effect, they assert an “it’s our
religion”
rationalization for denominational do-nothingness.

However, some have realized that this is not truly a stance based on
religion.
Rather, it is based on the weighing of “responsibility and liability
issues.” In
effect, it’s a business decision. As David Roozen, director of the Hartford
Institute for Religion Research at Hartford Seminary, recently explained:
“If the
organizing body of a denomination claims no responsibility for
supervising, or even
ordaining clergy, it may be harder to hold it responsible when a pastor
molests a
child.”

Southern Baptist leaders have weighed these “responsibility and liability”
issues
and have come down on the side of seeking to protect denominational
entities via a
do-nothing response. Other major faith groups, including some
congregationalist
faith groups, have come down on the side of seeking to protect church kids
via the
implementation of denominational review boards to assess abuse
allegations. Such
review boards can at least provide a first step toward denominationally
hearing the
voices of those abused by clergy.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

But for Southern Baptists, this first step remains untaken. They stand on
an island of inertia.

The result is that Baptist church kids are being ravaged, not only by the
sexual
abuse of many ministers, but also by the denomination’s complicit silence.
The
rationalization by which the denomination cloaks its do-nothingness is of
little
consequence; this is true even when that rationalization is called
“religion.”

The end of power remains the same -- to preserve the status quo. If
Southern
Baptists want to responsibly engage their faith with respect to clergy sex
abuse,
they must start by considering the silent complicity of their own church and
denominational power structures. They must respond to this systemic
problem from a
position of compassion and care rather than from a position of power.

What better way for Baptists to honor a Baptist preacher’s timeless voice for
justice than by committing to actively hear the voices of those brutalized
by their
own clergy and ostracized by their own complicity?

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Members of the Survivors Network of those Abused by Pastors
at Prestonwood Baptist Church in Plano, Texas, on January 26, 2012.

A mother, who says her son was repeatedly molested by a minister at one of
the
Southern Baptist Convention’s largest churches, claims the church needs to
come
clean about a cover-up of child sexual abuse.

“I want people to know the truth,” she said in a written statement
released to CBS
News last Saturday. “The hurt our family endured…is indescribable. . . .
The church
never reported John to the police . . . . We ask that Prestonwood take
responsibility for their cover-up, and to say they are sorry.”

After minister John Langworthy was allowed to simply walk away from abuse
allegations at Prestonwood Baptist Church in Plano, Texas in the late
1980s, he went
on to serve two decades as music minister at another prominent Southern
Baptist
church, Morrison Heights in Clinton, Mississippi. There, he recently
received a
50-year suspended sentence for molesting multiple boys as young as six. But
Langworthy avoided prison time because, in the plea bargain process,
prosecutors
were concerned about the statute of limitations.

So, thanks to many years of secrecy surrounding his crimes, minister John
Langworthy
walks away with no prison time. But no one should overlook the fact that
his crimes
could have been disclosed many years earlier – and countless kids better
protected
-- if only the leadership of Prestonwood had spoken up and reported
Langworthy to
police.

As described in the Associated Baptist Press, Prestonwood is the
fifth-largest
church in the Southern Baptist Convention. Its pastor, Jack Graham, was a
two-term
Southern Baptist Convention president from 2002-2004. So this is a pastor
who is
well-entrenched in Baptists’ good-ol’-boy network.

Who in that Baptist network will now answer this mother’s anguished call for
accountability? Who will require that Prestonwood “take responsibility for
their
cover-up”? Will anyone do diddly-squat? Not if the patterns of the past
continue.

Much like the insider network that covered up a coach’s abuse of kids at
Penn State,
the Baptist good-ol’-boys don’t hold one another accountable.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Around the world, women report physical and sexual violence against
them from an intimate partner at a rate of 15 to70 percent, depending
on the country. That means that at some point in their lives, between
15 percent and 70 percent of all women have experienced violence at
the hands of a partner. Up to 11 percent also report violence from
someone other than a partner [source: World Health Organization].

In the United States in 2008, there were more than 550,000 women or
girls age 12 and older who were victims of violence at the hands of
intimate partners -- or ex-partners. To be fair, however, men also are
victims of domestic violence. In the same year, about 101,000 men
experienced violence from partners [source: Department of Justice].
Some of this violence might have come from same-sex partners, but the
same could be said for some abused women. Women are killed by intimate
partners twice as often as men, while men are more likely to be killed
by people they don't know.

RASA: EXCUSE ME, VIOLENT TENDENCIES? IT IS MUCH MORE THAN THAT, IT IS
BEHAVIOR, IT IS ACTS OF VIOLENCE.

more often than women. One theory is that it stems from a basic gap in
equality between genders. The argument states that men have more
opportunities to commit violence than women. The fact that men dominate
most criminal organizations seems to provide evidence for this theory.
But other experts disagree with this assessment, calling it too narrow a
view. They suggest there may be psychological differences between men and
women that can explain the disparity. Physiological differences also have
been proposed. For instance, adult men have twice as much testosterone as
women do [source: deMause]. This theory also can be debated, however,
because testosterone levels are equal in young children, yet boys tend to
play more violent games and act in domineering ways compared with girls.

The ways in which boys and girls learn to deal with fear and adversity
might explain some of the violent tendencies in men. Girls tend to
retreat within themselves or try to please, but boys might act out
their fears with violence, risk-taking and even self-destructiveness
[source: deMause]. Recent research on chimps has quieted long-held
beliefs that both chimps and humans -- particularly the species' males
-- evolved with a propensity toward violence. Instead, it is more
likely that cultural and societal practices have led to violence among
men and some women [source: Narvaez]. The bottom line is that there
really is no single reason why men are more violent.

RASA: YES, THERE IS A REASON OR REASONS. YOU ALL ARE JUST NOT STUDYING &
TUNING INTO IT, BECAUSE YOU ARE DUMB. STUDY “KILLOLOGY” & YOU WILL KNOW
WHY. ALSO STUDY WILLIAM BOND & HIS GREAT TEACHINGS. I HAVE MY OWN
THEORIES ALSO, ON TOP OF THAT. MEN ARE VIOLENT BECAUSE THEY ARE STUPID.
ONLY A STUPID SPECIES OR GENDER WOULD DESTROY OTHERS AS WELL AS ITSELF –
THE HEIGHT OF STUPIDITY. EVEN TODDLER BOYS ARE STUPID & MUCH MORE VIOLENT
& DESTRUCTIVE THAN GIRLS—BEFORE THERE IS A CHANCE TO PROGRAM OR BRAINWASH
THEM INTO IT.
..................................................................................

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Terry & Rasa discuss life
I guess i will have to find my path eventually after much stumbling and
falling down in the dark
FIND THE GOD WITHIN U, THAT TAKES MANY YEARS, WORSHIP THAT GOD----THAT IS
MOTHER GOD---PRAY TO HER, LISTEN TO HER, SHE IS @ THE FOOT OF THE
CROSS---OBEY HER, SHE WILL GUIDE U THROUGH EVERY PERIL, EVERY PROBLEM,
NEVER RELY ON HUMANS, THEY R OFTEN THE VOICE OF THE DEVIL.

TERRY:
Your absolutely right.. I will have to quiet my head of all that is
consistently interrupting the true voice inside me... And maybe when that
quietness comes i will be able to understand how to be one with my soul..
It is then i will find my true self... And learn of all that is true in
this world
RASA:
100% right, this world is the valley of tears & especially this Kali Yuga
- the age of evil - Evil surrounds us.
.........................................................................................................

Here you will find the beautiful, much endowed model Fitzgerald Scott.

WHERE THEY TAKE THE BOYS FROM THE MOTHERS AGE 6-7, KEEP THEM FAR AWAY 4
WEEKS WHERE THEY REPEATEDLY MAKE THEM SUCKK COCK OF THE GROWN MEN---TEACH
THE BOYS TO HATE WOMEN---STAGE 3 TEACH THEM TO KILL MEN & WOMEN & EAT THE
MEN’S TESTICLES – THESE R THEM – B 4 U JUDGE THEM TOO HARSHLY, THE
“CIVILIZED” MEN R DOING THIS WHOLESALE THROUGH WAR, MUCH WORSE
ATROCITIES, TO MEN, WOMEN & CHILDREN. THIS IS THE MAN’S WORLD – WHAT OLD
MEN TEACH THE YOUNG BOYS. MY LATEST TEACHING IS THAT OLD WOMEN (OVER 50)
MUST TAKE BACK THE BOYS—MOTHER MUST NOT ALLOW MALES, ESPECIALLY MALE
MEDICAL SCIENCE & ACADEMIA, TO TAMPER WITH BOYS, WITH VACINNES &
BRAINWASHING. INDEED, THE MILITARY IS THE STRONGHOLD OF MAN, IT ALL
WORKS TOGETHER, WOMEN MUST RESIST MEN ON ALL FRONTS, THEY CANNOT CONTINUE
THEIR ATROCITIES WITHOUT INFLUENCING THE YOUNG – ESPECIALLY BOYS – INTO
EVIL. REMEMBER ALSO, STRONGLY, THAT PATRIARCHY IS HOMOSEXUAL. NOT
AGAINST HOMOSEXUALITY, AGAINST ABUSE. THEY TURN STRAIGHT BOYS INTO GAYS
OR BISEXUALS THROUGH SEXUAL ABUSE --- THIS HAPPENS RIGHT IN THE HOME,
WITHIN THE NUCLEAR FAMILY. THE NUCLEAR FAMILY LEAVES CHILDREN OPEN TO
MOLESTATION WHEN THE ONLY WOMAN THERE IS ABSENT. MATRIARCHAL FAMILIES
ARE MANY WOMAN BANDED AGAINST THE ATROCITIES & IDOCIES OF MEN, MEN CANNOT
ABUSE CHILDREN WHEN FEMALES ARE AROUND.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Belief in black magic persists in Papua New Guinea, where communities are
warping under the pressure of the mining boom’s unfulfilled expectations.
Women are blamed, accused of sorcery and branded as witches — with
horrific consequences.

RASA: THE ARTICLE EXPLAINS WHERE WOMEN WHO R MARGINALIZED—DO NOT HAVE A
HUSBAND OR STRONG SONS, R SCAPEGOATED 4 THE PROBLEMS OF THE COMMUNITY—JUST
AS HAPPENED IN THE “BURNING TIMES” OR INQUISITION OF 300 YEARS—WHERE FROM
THE PULPITS OF THE CATHOLIC CHURCH, WOMEN WERE CONDEMNED AS THE CAUSE OF
EVERY EVIL UPON MANKIND. THESE WOMEN SUSPECTED WERE USUALLY OLDER (IF U
LIVED PAST 40 IN THOSE DAYS & ALONE, U WERE A SORCERESS)—THESE WOMEN WERE
ARRESTED, TORTURED TO DEATH. IF U EVER SAW A DOCUMENTARY OF HOW CATHOLIC
MALES INSTITUTE A CHURCH, U WILL LAUGH UR HEAD OFF @ THE NUMBER OF
*SPELLS” THEY USE – MAICAL DOZENS OF SPELLS—THEY TOOK OVER THE SPELLS OF
THE WOMEN & INSTITUTED THEIR OWN. I AM PROUD OF THE FACT THAT IT WAS *MY
PRAYERS* WHICH CAUSED THE “CATHOLIC CRISIS” OR *BLESSING” MORE ACCURATELY,
OF EXPOSING THE 2,000 YEAR PRACTICE OF PEDOPHILIA. SO AS IT WAS THEN, SO
IT IS NOW, THEY JUST WON’T STOP UNTIL WE WOMEN TAKE OVER & STOP THEM, &
THEN – FINALLY – EXTINCTION OF THIS DISEASE CALLED HUMAN MALES. (APOLOGY
TO THE GOOD MALES)

“They’re going to cook the sanguma mama!”

The shout went up from a posse of children as they raced past the health
clinic in a valley deep in the Papua New Guinean highlands. Inside,
Swiss-born nurse and nun Sister Gaudentia Meier — 40-something years and a
world away from the ordered alps of her homeland — was getting on with her
daily routine, patching the wounds and treating the sicknesses of an
otherwise woefully neglected population. It was around lunchtime, she
recalls.

Sister Gaudentia knew immediately the spectacle the excited children were
rushing to see. They were on their way to a witch-burning. There are many
names for dark magic in the 850 tongues of Papua New Guinea, sanguma
resonating widely in these mountains. The 74-year-old sister hurriedly
rounded up some of her staff, loaded them in a car and followed the crowd,
with a strong foreboding of what she would find.

Two days earlier she had tried to rescue Angela (not her real name), an
accused witch, when she was first seized by a gang of merciless
inquisitors looking for someone to blame for the recent deaths of two
young men. They had stripped their quarry naked, blindfolded her, berated
her with accusations and slashed her with bush knives (machetes). The
“dock” for her trial was a rusty length of corrugated roofing, upon which
she was displayed trussed and helpless. Photographs taken by a witness on
a mobile phone show that the packed, inert public gallery encircling her
included several uniformed police.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

In Papua New Guinea, the Pacific nation just a short boat ride from
Australia’s far north, 80 per cent of the 7 million-plus population live
in rural and remote communities. Many have little access to even basic
health and education, surviving on what they eat or earn from their
gardens. There are few roads out, but a burgeoning network of
digital-phone towers and dirt-cheap handsets now connect them to the world
— assuming they can plug into power and scrounge a few kina-worth of
credit.

The beautiful landscape of PNG’s highlands belies the brutal reality of
life in the region, where more than 90 per cent of women report suffering
gender-based violence.

The resources-rich country is in the midst of a mining boom, but the
wealth bypasses the vast majority. In their realities, some untouched by
outside influence until only a couple of short-lived generations ago,
enduring tradition widely resists the notion that natural causes, disease,
accident or recklessness might be responsible for a death. Rather, bad
magic is the certain culprit.

Last year, a two-year investigation by the country’s Constitutional and
Law Reform Commission observed that the view that sorcery or witchcraft
must be to blame for sickness or early death is commonly held across PNG.

Many educated, city-dwelling Papua New Guineans also espouse some belief
in sorcery. But in the words of the editor of the national daily Post
Courier, Alexander Rheeney, city and country-folk alike overwhelmingly
“recoil in fear and disgust” at lynch-mobs pursuing payback, and at the
kind of extremist cruelty that Sister Gaudentia was about to witness.

Angela’s accusers — young men from another town, high on potent highlands
dope and “steam” (home-brewed hooch) — had come back for her. Sister
Gaudentia suspected the same mob had tortured a young woman she nursed a
few months earlier. She had dragged herself, “how … I don’t know”, says
the nun, into the clinic, her genitals burned and fused beyond functional
repair by the repeated intrusions of red-hot irons.

The concept of a serial-offending torture squad hunting down witches
doesn’t fit the picture anthropologists have assembled of the customs that
underwrite sorcery “pay-back” in parts of PNG. Attacks are, as a general
rule, the spontaneous act of a grieving family, inspired often by
vengeance, and sometimes by fear that evil magic will be exercised again.
But experts also concede there are caveats to every rule in PNG. One of
the most ethnically diverse landscapes in the world, PNG is endlessly
confounding to outsiders, and even as modern explorers strive to pin down
aspects of the old world, it changes before them.

Walne was accused of using sorcery to kill a young boy and hunted by her
husband's family. Narrowly escaping public execution, she is currently in
hiding.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

As more reports of sorcery-related atrocities find their way into the PNG
media, United Nations’ forums, and human rights investigations, there are
concerns that the profile of this social terrorism is shifting. Ritual
attacks on accused sorcerers — historically brutal in some parts,
notoriously so in the punishing highlands — appear to have broken out of
traditional boundaries, and now crop up in communities where they have no
history.

Despite a lack of data and the suspicion that only a fraction of incidents
are ever reported, the 2012 Law Reform Commission examination of
sorcery-related attacks concluded that they have been rising since the
1980s. It estimated about 150 cases of violence and killings are occurring
each year in just one volatile province, Simbu — wild, prime coffee
country deep in the nation’s rugged spine. Figures vary enormously but
volumes of published reports by UN agencies, Amnesty International, Oxfam
and anthropologists provide unequivocal evidence that attacks on accused
sorcerers and witches — sometimes men, but most commonly women — are
frequent, ferocious and often fatal.

Australian National University anthropologist Dr Richard Eves is a PNG
specialist who is convening a conference on the issue in Canberra in June.
As he explains, the truism of anthropological literature is that the
thrall of sorcery and witchcraft over a society declines with modernity,
as occurred in Europe and North America. But right now in Melanesia, and
particularly in PNG, this seems not to be the case.

Instead reports indicate tradition has in places morphed into something
more malignant, sadistic and voyeuristic, stirred up by a potent brew of
booze and drugs; the angry despair of lost youth; upheaval of the social
order in the wake of rapid development and the super-charged resources
enterprise; the arrival of cash currency and the jealousies it invites;
rural desperation over broken roads; schools and health systems propelling
women out of customary silence and men, struggling to find their place in
this shifting landscape bitterly, often brutally, resentful.

“I have been in PNG since 1969,” says Sister Gaudentia. “We always had
sanguma, but not to the extreme, not like it is now.”

Gibbs, who has published many articles on the issue, agrees that attacks
have become more brutal. “It used to be that they would push someone over
a cliff, something like that. They still ended up dead, but it wasn’t the
torture, like now. This interrogation, this public stuff, with the kids
watching, it becomes a spectacle.”

On the first day of Angela’s agonies, the nun pleaded with the watching
police to intervene. Why would they and other community leaders not act?
Gibbs explains: “Even if they would want to stop the violence, they have
little power today in the face of a village mob — particularly when many
young men within the mob are affected by alcohol or drugs”.

These men call their gang “Dirty Dons 585” and admit to rapes and armed
robberies in the Port Moresby area. They say two-thirds of their victims
are women.

PNG’s police force is underpaid, under-resourced and under-trained. It’s
also notoriously corrupt and abusive. Many members subscribe to sorcery
belief and some may see the interrogation of women like Angela as
legitimate under custom, a view some argue is encouraged by the
controversial PNG Sorcery Act of 1971, which acknowledges the existence of
sorcery and criminalises both those who practice it and those who attack
people accused of sorcery.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

On that opening day of her “trial”, Angela was tortured, humiliated and
interrogated; an absurd Monty Python-esque parody of prosecution in which
she was in one moment accused of causing the deaths, the next being asked
to give up the name of the real witch — “kolim nem, kolim nem [call the
name]”, the gang demanded. At one point, in wracked desperation, she
shouted out the name of another woman, but her accusers showed no
interest.

For reasons not clear, they let her go, and the next day Sister Gaudentia
heard she had been taken to a holding room at the police station,
apparently for her safety. The nun tried to see her but the room was
locked and no-one could locate the key. “I thought she was safe.” She
later learned that at some point the police had released Angela after her
attackers signed pledges to leave her alone.

It was lunchtime the next day when Sister heard the children’s chilling
chorus outside the clinic window. “I left the car up the road and then we
went into the village. At least we tried to go in,” the Sister recalls.
The crowd was so dense she couldn’t push through. “I went back to the car
and drove to the police station to report that they were torturing her
again. The police commander said, ‘We can’t do anything. They promised me
they wouldn’t.’”

Sister drove back, taking a priest with her. This time they fought their
way through. “There must have been 600 people watching; men, women and
children — a lot of them.”

Angela was naked, staked-out, spread-eagled on a rough frame before them,
a blindfold tied over her eyes, a fire burning in a nearby drum. Being
unable to see can only have inflated her terror, her sense of
powerlessness and the menace around her; breathing the smoke and feeling
the heat of the fire where the irons being used to burn her were warmed
until they glowed. Would she be cooked, on that fire? She must have known
it had happened to others before — and would soon infamously happen again,
the pictures finding their way around the world.

The photographs witnesses took of Angela’s torture are shocking, both for
the cruelty of the attackers and the torpid body-language of the
spectators. Stone-faced men and women and wide-eyed children huddle under
umbrellas, sheltering from the drenched highlands air as Angela writhes
against the tethers at her wrists and ankles, twisting her body away from
the length of hot iron which a young man aims at her genitals. [The
photograph of Angela accompanying this article, taken on the first day of
Angela’s torture, is confronting, but chosen as less humiliating and
dangerous than pictures taken on the second day which would identify key
individuals.]

Angela — a woman in her late 40s — is the mother of a small boy, says
Philip Gibbs, who later collected her testimony and that of witnesses to
her ordeal. Typical of the victims of sorcery-related attacks and killings
in the highlands, she had been existing on the margins of her community.
She had no husband or male family to protect her. Custom often requires
women to leave behind the safe enclave of their own place and family when
they marry. If their husband dies or leaves or abuses them, they find
themselves stranded on “foreign” soil. As Gibbs has documented in his
published work, which delves into the dynamics of accused and accusers,
“when a family, believing that death comes through human agency, looks for
a scapegoat to accuse, fingers will very often point at a woman without
influential brothers or strong sons”.

Sister Gaudentia shouted over Angela’s screams, part begging, part
ordering the interrogators she calls “the marijuana boys” to cease their
assaults. “They held me back, stopped me getting to her,” she says. When
Gibbs later investigated, he learned that the nun had put herself at dire
risk — the torturers had tried to burn her, too. It was perhaps only her
pale expat skin that saved her.

When there was nothing more she could do to stop Angela’s torment, the
Sister gathered her clinic staff around her and shouted out to the crowd.
“I called on the people. I asked, ‘Who here is a Catholic? Come, we will
pray the rosary.’

“And a lot of people came and prayed with me. We prayed the whole rosary.”
Angela’s suffering echoed around them through their invocation, the ritual
comforts of one belief system colliding with the atrocities of another.

“A man came from another village and drove us back to the police and we
pleaded with them again to come,” Sister recalls. She was still at the
station when Angela was cut down. By then there was heavy rain falling.
Perhaps the fire had gone out. Perhaps some of the sport had been
dampened. Perhaps police did intervene.

It was around 5pm when “the marijuana boys” let Angela go, more than four
hours after they began their assaults. When Angela’s elderly mother tried
to attend to her they set upon her too, breaking her leg and her pelvis.

Later a police car delivered Angela and her mother to Sister Gaudentia’s
clinic. “We treated them that night. People came to our house and wanted
us to send these women out, but we didn’t.”

Then the mob grew and began shouting and throwing stones on the clinic
roof, and Sister called the police, fearing the clinic would be burned
down. “This time a different policeman came, he was really concerned. We
had to agree to let the women go to the police cell for their own
protection. We took them food.”

Here you will find the beautiful, much endowed model Fitzgerald Scott.

With that officer’s help, they smuggled Angela and her mother away by car,
taking them a long way away, eventually finding them care in another
hospital. When their physical wounds were healed, she was relocated again.
She has now joined the ranks of sorcery survivors who are not only damaged
but forever displaced by their experiences, refugees within their own
country, forced away from the land many of them rely on for survival.

Dini was accused of using black magic to kill her son. His friends dragged
her to a pigsty, where she was tortured using bush knives and red-hot iron
bars.

LAST THURSDAY, FEBRUARY 7, Papua New Guineans woke to the headline “Burnt
Alive!” and pictures of a large crowd, including school children, watching
as flames engulfed the body of a young woman.

It happened in the busy, mercurial hub of Mount Hagen, smack in the heart
of the country. A 20-year-old mother of two, Kepari Leniata, had been
stripped, tortured, trussed, doused with petrol, thrown on a rubbish tip,
covered with tyres and set alight.

The killing was reportedly carried out by relatives of a six-year-old boy
who had just died in the local hospital. They seized a couple of women
they suspected of causing the death, among them Leniata, and soon
determined that she would be the scapegoat of their grief. Witnesses
claimed the crowd blocked police officers and firefighters who tried to
intervene.

The news provoked a statement of “deep concern” from the UN human rights
office and international media coverage. PNG Prime Minister Peter O’Neill
condemned the killing as a “despicable” and “barbaric” act. He said he had
instructed police to use all available manpower to bring the killers to
justice.

“It is reprehensible that women, the old, and the weak in our society,
should be targeted for alleged sorcery or wrongs that they actually have
nothing to do with,” said O’Neill. Similar sentiments resounded across
PNG’s always animated social media scene, and included a push for a
campaign to enlist Leniata’s name and legacy to rally momentum to address
endemic, epidemic violence against women.

Leniata’s death and the anguish it provoked reprised a very similar
scenario only two years ago, also on a rubbish tip in Mount Hagen, when an
unidentified young woman — according to some reports, possibly as young as
16 — was tied at the stake and burned. But this time there were pictures.
The horror of the act, and the passivity of the watching crowd, sent
shockwaves across the country.

As the Post Courier’s Rheeney editorialised, the failure of witnesses to
intervene, “to stop and condemn the murderers’ actions, points to a bigger
danger of ordinary Papua New Guineans accepting this callous killing as
normal and this methodology of dispensing justice as acceptable.
Dini shows wounds she received after she was accused of using sorcery to
kill her own son.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

“Respect for the rule of law and the rights of others are pillars of a
modern-day democracy, and we would like to think PNG falls under this
category,” he wrote. Leniata’s murder raised questions, he noted, about
whether “we believe that justice is dispensed in a legally constituted
court of law and not a kangaroo court chaired by individuals misled by
superstition and trickery”.

The earlier witch-burning at Mount Hagen, in January 2009, had been the
catalyst for the Government’s directive to the PNG Constitutional and Law
Reform Commission to review sorcery violence and the legal issues around
it. Community distress had peaked following a series of similar reports,
including that people accused of sorcery had been roasted over slow fire,
nailed to crosses, hung in public places and beaten to death, locked
inside homes and set alight, weighted with stones and thrown into rivers,
and hacked to death with machetes.

Now Rheeney’s editorial echoed the view of many PNG commentators and
international human-rights groups when it urged the Government to at least
pursue one powerful, urgent measure and fast-track the key recommendation
to emerge from the review: repeal the Sorcery Act.

The 1971 Act, in its preamble, acknowledges “widespread belief throughout
the country that there is such a thing as sorcery, and sorcerers have
extra-ordinary powers that can be used sometimes for good purposes but
more often bad ones”. It distinguishes “innocent sorcery”, defined as
protective and curative, from “forbidden sorcery” — everything else.

The Act, the review explains, was largely aimed at recognising the reality
of citizens’ concerns and to provide a mechanism for them to have an
accused sorcerer dealt with by the courts rather than taking the law into
their own hands. Extensive consultations out in the PNG provinces over the
past two years revealed that many communities still wanted the law to
recognise that sorcery was real and active, and to provide systems to
prosecute and punish sorcerers and their accomplices.

As the late Sir Buri Kidu, PNG’s first national Chief Justice, observed in
a judgment in 1980, “in many communities in Papua New Guinea belief in
sorcery and its powers is very strong and we cannot brush it aside. My own
people believe it and greater fear is caused by such belief.” (His
Australian-born widow — Dame Carol Kidu, for many years the only woman in
the PNG Parliament until her recent retirement — has recounted the story
that every night of her young married life in the family’s village home,
Buri’s mother would pull the shutters to keep out what in her language
they called the “vada”, only to have Buri get up in the small hours and
open them again.)

Here you will find the beautiful, much endowed model Fitzgerald Scott.

Rasta was accused of sorcery by people in her village after the death of a
young man in 2003. She was set upon by a crowd at his funeral, beaten and
strangled until she escaped. She lost her hand in the attack.

The review concluded that the Sorcery Act had plainly not prevented bad
magic, and nor had it punished practitioners. What it had done was provide
legal refuge for murderers and vigilantes to argue sorcery as a mitigating
factor, allowing self-styled witch-killers — and comparatively few have
even been prosecuted — to get off with light sentences.

After examining various options for amending the Act, the Commission has
recommended its repeal, but with provision for village courts to continue
to deal with sorcery disputes. It has drafted a Bill to that effect that
commission secretary, Dr Eric Kwa, hopes will go before the PNG Parliament
in the next few months.

“I’m really appalled by the [latest] reports,” Kwa told The Global Mail.
“It is really sickening that Papua New Guineans are not able to stand up
for the weak and vulnerable to oppose this evil in our society. We hope
that with the repeal of the Sorcery Act [if the recommendation is
supported], the normal criminal liabilities will apply in terms of serious
crimes such as the one we read of today.”

Many commentators argue it will take much more than a change in
legislation to achieve any meaningful inroads against the violence.
Anthropologist Philip Gibbs, whose archive of work was heavily drawn on by
the Law Reform Commission review, is one of them.

At the national level he urges the Government to also set up a PNG
human-rights council — a measure promised in the past — and to consider
establishing special police task forces to pursue killers. Human rights
and UN agencies have repeatedly slammed PNG police for failing to
intervene to stop attacks or to arrest suspects. But they also recognise
the besieged force requires monumental investment in training, resources
and equipment if it is to be effective.

As one 2011 UN report summarised, the PNG constabulary lacks everything
from adequate pay, uniforms and accommodation to leadership. As a
consequence, corruption is rife and morale poor. Police have almost no
intelligence-gathering capacity. The likelihood of criminals being caught
has been estimated at less than 3 per cent.

Even assuming the political will emerges to invest in stronger policing
and community protection, it will be years before the terrorism fades in
communities like Simbu, an epicentre for violence. Aid and development
agencies have also been reluctant to touch the issue, says Richard Eves.
“For many years religion was a taboo for donor agencies. Because it is so
cultural and so complex, it’s not easy to come up with projects to address
it.”

Here you will find the beautiful, much endowed model Fitzgerald Scott.

In the meantime concerned citizens, local human-rights activists and
churches — deeply engaged with their congregations, and often the only
functional institutions in sight — are devising grassroots interventions,
some of them with substantial effect, according to Gibbs.

Rasta had one hand severed and the other mutilated by the frenzied crowd.

One such program is championed by Bishop Anton Bal, the Catholic bishop of
Kundiawa, the capital of Simbu. Born and raised in the province’s remote
south, he’s enlisting his networks and his understanding of the culture to
find ways to infiltrate and change thinking. Working with him is
Polish-born surgeon and priest Father Jan Jaworski, whose work in the
community as a healer of body and soul over more than 25 years resonates
widely, earning authority.

Through its close connections to families the diocese is able to measure
the reverberating damage from sorcery violence. The casualties number many
more than the dead. The bishop’s office has estimated that as much as 10
to 15 per cent of the population have been displaced by fallout from
accusations and attacks, many of them banished, their homes and sustaining
gardens destroyed.

Bishop Bal argues that the catch-22 with sorcery is that the more it’s
talked about, the greater its power and allure. So his programs include
training up networks of local parish volunteers as a kind of resistance
movement. Operatives deflect and douse conversations about blame as soon
as a death in the community occurs. They go to the funeral and when
someone brings up the question of sanguma they shift the topic — talk
about the weather, shut it down. Or raise the alarm.

Kundiawa is in name a provincial capital, but in reality a pit stop on the
nation’s only east-west thoroughfare, the Highlands Highway, which is
heavily trafficked and rapidly eroding under the wheels of fortified
convoys running to and from mine sites. It’s also the trading post and
heart of a far-flung society of hamlets sprinkled through some of PNG’s
steepest, tallest, harshest and lushest ranges.

At Kundiawa Hospital, which is distinguished by the proud efforts of its
staff and community as something of a showpiece within PNG’s weary
provincial hospital network, Jaworski sees patients with sorcery-related
trauma being admitted at least a couple of times a week. “[They’re]
usually women, but not only. It’s the tip of the iceberg. It is still very
strong [the belief]. It is part of the system of justice.” After so many
years at sanguma ‘Ground Zero’, there’s not much that shocks him.

Part of his practice is to use the influence he has gained to interrupt
the cycle of accusation and prosecution, to go to the grieving family and
explain medical cause of death whenever he has the opportunity, and pray
that his story finds its way onto the bush telegraph and around the
district.

Gimu Jack, from Yamox Village in the Eastern Highlands. She lost her
finger when her husband attacked her with an ax.

Not long ago the brother of a local politician died. When Jaworski got
word that some 300 family members had gathered and were milling about
looking for someone to blame, he went and confronted the mob. “I told them
[his death] was his own responsibility. He was a fat man. He didn’t look
after himself. Sometimes you have to put the responsibility on the person
who has gone, or it hurts someone else.”

Here you will find the beautiful, much endowed model Fitzgerald Scott.

On another occasion he confronted the family of a young woman who had died
of HIV/AIDS. When she was still a girl the family had given her to an
older man in the community. She became his third wife, and then she became
infected and sickened, leaving behind a young baby. “I told them ‘It is
your fault she died — not sanguma. You sold her as a third wife.’ I wanted
to burden them with the responsibility, otherwise they will just accuse
someone else.

“The uncle stood up and said, ‘Thank you for providing the explanation —
we will not go for sanguma’. It was a hard thing for the family to hear’ —
and, the priest admits, a nerve-wracking thing to say to a riled Simbu
family — “but otherwise some innocent will be tortured and killed.”

Anecdotal testimony, discreetly shared, points to a substantial and
growing underground movement of self-proclaimed human-rights defenders
working within communities to identify and hide people who are at risk of
attack, or who have survived. In some of the most fraught parts of the
highlands aid agency Oxfam engages in a range of programs that support
some of those evolving networks.

But people operate in this sphere do so at some personal risk. In a
locally infamous case in 2005 highlighted by the UN Office of the High
Commissioner for Human Rights (OHCHR), Anna Benny, a woman in Goroka who
had a reputation for fearless work protecting and supporting rape victims,
tried to defend her sister-in-law from allegations of sorcery. Both women
were killed. Police took no action.Emate Sekue was accused of using
sorcery to kill her husband. She survived the brutal attack that followed,
but has to pay for her own treatment, as the government offers neither
support programs nor shelters.

In his interviews surveying survivors of sorcery-violence, including
Angela — the woman likely rescued by the intervention of Sister Gaudentia
and some heavy rain — Philip Gibbs identifies a consistent, fortifying
thread. Those victims who lived to tell the tale owe their lives either to
individual police members or to a strong church leader who intervened for
them.

“In effect it means that, if sufficiently motivated to act, the power of
the police and civil authorities, or the power of the church, can be
enough to defend a person who is otherwise powerless.”

In particular the angry frustrations of young men, and for which there are
no easy remedies. “Today 70 to 90 per cent of young people are unemployed.
They went to school, but there is no future for them. They don’t fit back
in their gardens and their villages.” They are without prospects in the
new world, and without skills for the old one.

On bleaker mornings, navigating broken roads strewn with rocks from a
night of fighting, or stitching up the casualties in the operating
theatre, Jaworski worries that the rage of young men will one day propel
the community back to the tumbuna (the time of the ancestors).

BEAR BILE MOTHER KILLS HER OWN BABY & HERSELF FROM LIFETIME OF TORTURE
CHINESE KEEP BEARS IN TINY CAGES, PUT HOLES IN THEIR STOMACHS & TORTURE
THEM DAILY SO CHINESE MORONS CAN CURE THEMSELVES OF THEIR SHIT

The Chinese media has reported on an extraordinary account of a mother
bear saving her cub from a life of torture by strangling it and then
killing itself.

The bears were kept in a farm located in a remote area in the North-West
of China. The bears on the farm had their gall bladders milked daily for
'bear bile,' which is used as a remedy in Traditional Chinese Medicine
(TCM).

It was reported that the bears are kept in tiny cages known as 'crush
cages', as the bears have no room to manoeuvre and are literally crushed.

The bile is harvested by making a permanent hole or fistula in the bears'
abdomen and gall bladder.

As the hole is never closed, the animals are suspect to various infections
and diseases including tumours, cancers and death from peritonitis.

The bears are fitted with an iron vest, as they often try to kill
themselves by hitting their stomach as they are unable to bear the pain.

A person who was on the farm in place of a friend witnessed the procedures
and told Reminbao.com that they were inhumane.

The witness also claimed that a mother bear broke out its cage when it
heard its cub howl in fear before a worker punctured its stomach to milk
the bile.

The workers ran away in fear when they saw the mother bear rushing to its
cub's side.

Unable to free the cub from its restraints, the mother hugged the cub and
eventually strangled it.

It then dropped the cub and ran head-first into a wall, killing itself.

Many TCM practitioners have denounced the use of bear bile in their
treatment as there are cheaper herbs and synthetics that can be used in
its place.

Bear bile is traditionally used to remove 'heat' from the body as well as
treat high fever, liver ailments and sore eyes.
....................................................................................................

Here you will find the beautiful, much endowed model Fitzgerald Scott.

BELOW: HOW ADAM LANZA, KILLER OF 26, WAS TAUGHT TO KILL IN VIDEO GAMES
William Bond
RASA ASKS QUESTIONS OF WILLIAM re. MALE VIOLENCE

I have my own theory on this, which I have written about many times. Most
male animals have a strong instinct to compete with each other for
dominance and for access to females. So we find animals like bulls, stags
and rams fight each other every spring for this. There is no sense of
fairness in this, "the winner takes it all" and the losers get nothing.

Men are similar but men fight each other with spears, swords, rifles,
machine guns, bombs, rocket and nuclear weapons. So it is men's
competitive and aggressive instincts that drive them to be like this.

Females on the other hand have a powerful maternal and nurturing instinct.
Most female animals want to have young and care for them until they are
able to look after themselves. This is also true of women who all have a
desire to love and care for others.
As we can see, in a world ruled by men, their competitive and aggressive
instincts are encouraged and exaggerated until we have wars and genocide.
These instincts also create poverty, as the rich compete with the poor for
wealth and power and keep it all for themselves. Like a alpha stag who
will keep all the females for himself. Men also compete with women for
wealth and power and this is why women end up having less than men in
patriarchal societies.

While men continue to rule the world we will always have war and poverty.
The only way out of this is to allow caring and nurturing women to rule
instead. So they can curb men's aggressive instincts, and rule without war
and poverty.

The idea of a matriarchal society will be popular with both men and women,
because many men do not want to fight in wars, and are concerned with
things like poverty. The only barrier to matriarchy is that the general
public do not know there is an alternative to patriarchy and that is women
ruling the world, instead of men.

Here you will find the beautiful, much endowed model Fitzgerald Scott.

BELOW: HOW ADAM LANZA, KILLER OF 26, WAS TAUGHT TO KILL IN VIDEO GAMES

RASA ASKS: WILLIAM, HOW IS IT THAT THEY ARE SO SADISTIC, SO UNCARING, SO
LACKING IN EMPATHY? WHY IS IT THAT THEY CAN BE BRAINWASHED SO EASILY BUT
WOMEN CANNOT – TO DO ALL THIS VIOLENCE?

STEVE ANDREWS HAS REMARKED AT THE CRUELTY OF BOY CHILDREN, WHO START
TORTURING OTHERS EVEN IN CHILDHOOD, ANIMALS & OTHER CHILDREN. MY BROTHER
WAS SADISTIC, HE INJURED ME, HE PULLED WINGS OFF INSECTS, HE THOUGHT IT
WAS FUNNY. NO ONE IN PARTICULAR TAUGHT HIM TO BE EVIL, HE JUST WAS.

I KNOW MEN ARE BRAINWASHED INTO MORE EVIL. HOW MUCH OF THIS IS INBORN,
HOW MUCH BRAINWASHED?

I NEED TO STUDY KILLOLOGY BUT HAVE BEEN DRAGGING MY HEELS DUE TO TRYING TO
HAVE FUN WITH SENSUOUS MODELS. STUDYING KILLING IS LESS ENTICING THAN
HAVING SEXY BOYS OVER, BUT THIS NEEDS TO BE DONE.

IF ANY OF YOU HAS THE PENCHANT TO SEE HOW MEN ARE TURNED INTO KILLERS,
THIS IS THE PLACE. HE HAS A CHAPTER ON VIOLENT VIDEO GAMES, & VIOLENT TV
TEACHING BOY CHILDREN HOW TO BE VIOLENT KILLERS. ADAM LANZA THE SANDY
HOOK KILLER PLAYED VIOLENT VIDEO GAMES IN HIS BASEMENT CONSTANTLY.

SEE TEACHINGS OF LT. COL. GROSSMAN ON HOW KILLING IS TAUGHT TO BOYS, HE
COVERS IT ALL

http://www.killology.com/publications.htm

HOW ADAM LANZA WAS TAUGHT TO KILL – HE PLAYED THIS GAME - 20 children & 6
adults killed because of this

Diaz also mentioned Lanza’s love of video games. “He caught on to video
games very fast. I remember playing Warcraft 3 with him, he enjoyed
playing the violent game,s but I never really imagined Adam wanting to
hold a gun, at one point he was a good kid. The events he did that day may
have been evil, but before then he was just another kid.” Take a look at
the list of games that Lanza frequently played with his school mates
below.

Star craft
Starcraft is a real- time strategy science fiction military game. The game
revolves around three species: the Terrans, human exiles from Earth; the
Zerg, a super-species of assimilated life forms; and the Protoss, a
technologically advanced species with vast mental powers.
HOW ADAM LANZA WAS TAUGHT TO KILL – HE PLAYED THIS GAME - 20 children & 6
adults killed because of this

Warcraft 3
In warcraft 3 gamers are able to create legendary heroes that will
complete quests and acquire items that advance your army as you team up
with Orcs, Humans, Undead or Night Elves and fight for dominance in a
fully-interactive 3D world.
HOW ADAM LANZA WAS TAUGHT TO KILL – HE PLAYED THIS GAME - 20 children & 6
adults killed because of this

Stronghold Crusader Extreme
Stronghold Crusader features several real-time strategy campaign strings
that document the first, second and third crusade as well as conflicts
within the individual Crusader states of the Middle East. Each campaign
comprises several battles, such as Nicaea, Heraclea, siege of Antioch,
Krak des Chevaliers and the Siege of Jerusalem
HOW ADAM LANZA WAS TAUGHT TO KILL – HE PLAYED THIS GAME – 20 children & 6
adults killed because of this
Warhammer 40,000
Warhammer is a third person action game that takes place in Warhammer
40,000 Universe and features Ultramarines focused on hybrid shooting and
the melee combat model.

HOW ADAM LANZA WAS TAUGHT TO KILL – HE PLAYED THIS GAME - 20 children & 6
adults killed because of this

Supreme Commander 2
Supreme Commander is focused on using an Armored Command Unit to build a
base then upgrading units to reach higher technology tiers, and conquering
opponents. The player can command one of three nations to sovereign and
negotiate war for their nations military forces.
SEE TEACHINGS OF LT. COL. GROSSMAN ON HOW KILLING IS TAUGHT TO BOYS, HE
COVERS IT ALLhttp://www.killology.com/publications.htm
............................................................................................................

THIS AD KEEPS COMING UP ON MY FB:
No games. Just real guys looking for a faithful woman to take care of.
Click and go to SeniorsMeet to see Pics of local men.

Translation by RASA: Real guys looking 4 faithful, dumb women who will
serve them, wait on them, take care of them day by day & when they get
sick (men over 50 R always sick) So they can get CHEAP LABOR instead of
paying for a nurse. They also want U to sukk their dikk after they take
Viagara, then lay there as they use U as the garbage disposal 4 sperm,
maybe pick up dis eeses from the local crack hoe they went to see. You
will need to prepare their meals, feed them, wash dishes & laundry, clean
house etc.

U will also have to listen to their useless banter about sports, which
they watch incessantly, fantasizing they R the heroes, & other garbage
they think about. They have no mental ability for anything past 12 year
old status, so the only conversation U will get is idiotic. They will
never empathize or worry about Ur important issues like relationship stuff
or world problems, animal rights – God – Nothing that has any meaning,
because they have no meaning.

What do U get out of it? They might share some of their money with U if
Ur lucky. But U will have a lot more, & peace of mind, if U can take care
of yourself by work or getting some kind of benefits – If left alone U’ll
be able to use Ur mind for God or self, or some constructive stuff instead
of always having to focus Ur time, energy & strength on numnuts needs.

BTW numnuts seniors looking for faithful? If he ever finds a YOUNG WOMAN
who wants him, no matter what U have done 4 him, he will drop U like a hot
potato & throw U in the trash like last week’s pizza, case closed.
...................................................................................

WILLIAM BOND ON MEN’S VIOLENCE—HE DECLARES EMPOWERING WOMEN IS THE BEST
SOLUTION:

It is very hard to know how much men's violence is down to their inherent
behaviour and how much is down to social conditioning. Also, all men are
all different anyway, so it means some men will be more inherently violent
than other men.

What we can say about men is that they can be easily brainwashed into
becoming violent. We can see this with Japanese men. The crime rate in
Japan is one of he lowest in the world, (it is mostly men who commit
crime). Yet in World War Two the Japanese military trained their soldiers
to be even more brutal than either German or Russian troops.

The point is that women do have a very powerful maternal instinct and
because of this most women do not have an option, of not being caring of
others. We must remember that in a patriarchal society, women are far more
brutalised than what men are, but women on the whole, are no where near as
violent as what men are.

Because men's behaviour is not so controlled by a maternal instinct they
have a far bigger range of behaviours. This means men can be trained to be
cruel and sadistic killers or be trained to be loving and caring people.
Whereas, it is a lot harder to train women into becoming brutal killers
and so you can only do this with a small minority of women.

The only way we can find out how much men's behaviour is down to nature or
nurture, is if you had a patriarchal and matriarchal society living side
by side. Then the behaviour of men in both societies can be compared. But
as all societies in the world are patriarchal, it is hard to compare men's
behaviour in different societies. All we can say is that war and poverty
do seem to increase men's violence. There is a big difference in men's
violence between the USA and Canada. This is because the USA has greater
poverty as well as it's men are fighting wars all over the world.
Switzerland also has one of the lowest crime rates in the world, and they
haven't fought a war since the 19th century, and poverty has been nearly
eliminated there.

The problem is that the more extreme patriarchy becomes the more it tend
to increase wars and poverty, making men even more violent. So patriarchy
seems to feed on itself. This is why empowering women is the best way to
overcome male violence. So women have the power and authority to train
their sons and partners into becoming caring and loving people.